October 2, 2024
This feels unfair.
Psalm 109
Wesley Holmes
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 109:2-4
For wicked and deceitful mouths are opened against me,
speaking against me with lying tongues.
They encircle me with words of hate,
and attack me without cause.
In return for my love they accuse me,
but I give myself to prayer.
Psalm 109
Help Me, O LORD My God
To the choirmaster. A Psalm of David.
1
Be not silent, O God of my praise!
2
For wicked and deceitful mouths are opened against me,
speaking against me with lying tongues.
3
They encircle me with words of hate,
and attack me without cause.
4
In return for my love they accuse me,
but I give myself to prayer.
1
109:4
Hebrew but I am prayer
5
So they reward me evil for good,
and hatred for my love.
6
Appoint a wicked man against him;
let an accuser stand at his right hand.
7
When he is tried, let him come forth guilty;
let his prayer be counted as sin!
8
May his days be few;
may another take his office!
9
May his children be fatherless
and his wife a widow!
10
May his children wander about and beg,
seeking food far from the ruins they inhabit!
11
May the creditor seize all that he has;
may strangers plunder the fruits of his toil!
12
Let there be none to extend kindness to him,
nor any to pity his fatherless children!
13
May his posterity be cut off;
may his name be blotted out in the second generation!
14
May the iniquity of his fathers be remembered before the LORD,
and let not the sin of his mother be blotted out!
15
Let them be before the LORD continually,
that he may cut off the memory of them from the earth!
16
For he did not remember to show kindness,
but pursued the poor and needy
and the brokenhearted, to put them to death.
17
He loved to curse; let curses come
2
109:17
Revocalization; Masoretic Text curses have come
upon him!
He did not delight in blessing; may it be far
3
109:17
Revocalization; Masoretic Text it is far
from him!
18
He clothed himself with cursing as his coat;
may it soak
4
109:18
Revocalization; Masoretic Text it has soaked
into his body like water,
like oil into his bones!
19
May it be like a garment that he wraps around him,
like a belt that he puts on every day!
20
May this be the reward of my accusers from the LORD,
of those who speak evil against my life!
21
But you, O God my Lord,
deal on my behalf for your name's sake;
because your steadfast love is good, deliver me!
22
For I am poor and needy,
and my heart is stricken within me.
23
I am gone like a shadow at evening;
I am shaken off like a locust.
24
My knees are weak through fasting;
my body has become gaunt, with no fat.
25
I am an object of scorn to my accusers;
when they see me, they wag their heads.
26
Help me, O LORD my God!
Save me according to your steadfast love!
27
Let them know that this is your hand;
you, O LORD, have done it!
28
Let them curse, but you will bless!
They arise and are put to shame, but your servant will be glad!
29
May my accusers be clothed with dishonor;
may they be wrapped in their own shame as in a cloak!
30
With my mouth I will give great thanks to the LORD;
I will praise him in the midst of the throng.
31
For he stands at the right hand of the needy one,
to save him from those who condemn his soul to death.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 109:1–5 The opening section describes the situation. People attack the singer without cause. The psalm offers the right response: I give myself to prayer. This includes prayers for his enemies in the past (compare 35:13) and prayers for God’s help in the present.
Ps. 109:5 they reward me evil for good. The Bible instructs believers not to return evil for evil (Prov. 20:22; 24:29; see Rom. 12:21; 1 Thess. 5:15); obviously, then, they should never return evil for good.
Ps. 109:8 may another take his office. That is, his “office of oversight” (see Num. 3:32; 1 Chron. 26:30; Ezek. 44:11), a responsible position among the people of God.
Ps. 109:9–12 children . . . wife. The man’s early death (v. 8) would leave his family in poverty (contrast 37:25). See also Ex. 34:7 (“visiting the iniquity of the fathers on the children”). A person’s sin makes others suffer, especially those closest to him.
Ps. 109:16 did not remember to show kindness. This is the explanation for the punishment prayed for in v. 12. The surest evidence of a person’s faith in God is his kindness to those who are most vulnerable (the poor and needy and the brokenhearted). The cursed person seeks to harm and take advantage of them instead.
Ps. 109:6–20 The psalmist asks God to defend him by bringing on his enemies the troubles they deserve. The wicked man and accuser (v. 6) have opened wicked . . . mouths (v. 2) against the psalmist, and they accuse him. The psalmist is asking that they suffer the same fate. See v. 12 with v. 16; see also v. 17. As with Psalm 69, one must recall that the people being cursed are grievous sinners. They are covenant members who are unfaithful to the covenant. They will use whatever means they can to oppress the faithful. It can also be assumed that they have refused to repent (see notes on 5:10; 35:4–8).
Ps. 109:21–29 The psalmist asks for God’s protection from the attacks. He also asks that the accusers be disgraced (v. 29), that is, be unable to continue intimidating and harming. The singer appeals to God’s steadfast love (vv. 21, 26) and to his own powerlessness (vv. 22–25).
Psalm Ps. 109. This is an individual lament. A faithful Israelite is being attacked in return for the good he has done to his attackers (vv. 1–5). He prays that his accusers would receive what they deserve (vv. 6–20). The psalm closes with a prayer that appeals to God’s “steadfast love” (vv. 21–31). The tone and content of this psalm recalls Psalm 69. A major difference is that the sufferer in Psalm 69 acknowledges that wrongs he has done have played a role in his troubles, while the sufferer in Psalm 109 professes innocence. In both psalms the “enemies” are influential Israelites who are unfaithful to the covenant.
Ps. 109:30–31 The psalm closes with hope. The singer is confident that soon he will give great thanks to the LORD in public worship.
S3:194 Psalm 109
Listen NowDive Deeper | Psalm 109
Have you ever found yourself in a situation that feels unfair and unjust? These situations are a result of living in a fallen world. There is evil, there is sin, and there are false accusations against the innocent. As Christians, we will find ourselves in David's shoes at some point in our lives. How should we respond in these times?
Here we find David in the midst of a false accusation. His enemies have made great claims against him and his character, all of which are false. In this place, we see David begin and end this psalm with praise. He lives in step with God's way by drawing near to the Lord in his time of trouble. He commits himself to being a man of prayer. We find him fasting, thanking God, and calling on Him to act in His righteousness, not in David's righteousness. As we examine David's raw heart and emotion throughout this passage, it is important to recall the righteous requirement of the Law.
David proclaims the Old Testament truth that obedience brings blessing and disobedience brings curses. David remains God-centered in his call for justice. Yet, he does not take matters into his own hands. He calls on God to "deal on my behalf for your name's sake" (Psalm 109:21). David relies on God to deliver him and to bring justice and vengeance on David's enemies, who are ultimately God's enemies.
This is true of the New Testament as well. Romans 12:19 (ESV) states, "Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay, says the Lord.'"
David serves here as a picture of an innocent sufferer. Throughout your life, there may be times when you serve as a picture of an innocent sufferer. As we strive to think and feel God's way, we should let this picture lead us to see the ultimate innocent sufferer Jesus Christ.
This month's memory verse
Whoever walks in integrity walks securely,
but he who makes his ways crooked will be found out.
– Proverbs 10:9
Discussion Questions
1. How have you responded to false accusations against your character in the past?
2. In light of this passage, how might you respond differently in the future?
3. What character qualities of God do we see David call on throughout this passage?
4. How does what David is experiencing in this chapter give us a glimpse of Jesus?
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